Speaker 1: Welcome to Jewish History Uncensored with Mark Shapiro. This is
Speaker 1: season sixteen, episode twenty seven.
Speaker 2: A lot of things to do before we even begin.
Speaker 2: As always, I listened, as I always do. I listened
Speaker 2: to the tape and I wasn't clear on something. So
Speaker 2: let me clarify this, this business that a coin is
Speaker 2: not supposed to do. And if people hate him, what
Speaker 2: the Mission of Burgh says it goes with the zoar
Speaker 2: is it could be a sakhal. What does that mean sakanal?
Speaker 2: I don't know, but it could be dangerous. So it
Speaker 2: says that if a coin the seaboard hates him, or
Speaker 2: he hates the seaboard, it's a sakana. The coing to
Speaker 2: du Berkus cohen Eve. And that's when I raised the question.
Speaker 2: I mentioned that the post can speak about Well, let's
Speaker 2: say it's they hate him for a good reason. Is
Speaker 2: that still a danger for him? Now, this issue, if
Speaker 2: anyone's interested, is discussed in this book by Professor Tushma Create.
Speaker 2: Most of his stuff was a Hebrew. But this is
Speaker 2: in English studied Creativity and Tradition Studies in Medieval Orbinic scholarship,
Speaker 2: on page one ninety three because the interesting thing is
Speaker 2: there's no rabbinic source for this idea, that it's just
Speaker 2: in the Zoar, the idea that the coing if the
Speaker 2: people don't like him, if he doesn't like them, it's
Speaker 2: it's a danger involved. What Tushma wants to argue is
Speaker 2: this whole chapter tries to show Germanic Ashkenazic influence on
Speaker 2: the Zoar, and he wants to say that this he
Speaker 2: tries to bring a proof from an Arzarua that this
Speaker 2: passage in the Zoa really is it's Ashkenazic residue. A
Speaker 2: whole book that deals with byzantines and other stuff, but
Speaker 2: this in the Zoor, this chapter deals with Ushkin what
Speaker 2: he calls the large residue of ashkin Nazi customs and
Speaker 2: lore in the Zobar. So obviously presis the Zoar is
Speaker 2: a medieval worker. That's what That's what he wrote about. Okay,
Speaker 2: a couple other things. Oh, we spoke last class about
Speaker 2: women's titles. I want to show you something and I
Speaker 2: just saw this week. Okay, So there's this newspaper everyone
Speaker 2: in the New York area knows and it's called the
Speaker 2: Jewish Like it's not much of a newspaper. It's mostly
Speaker 2: one big advertisement. Even the articles, most of them are
Speaker 2: just you submit them. So the schools submit their articles,
Speaker 2: and they had while you had two big pages this
Speaker 2: week to try it. Here you see it. You have
Speaker 2: right in the front official chacter you have. I also
Speaker 2: know Abari Liebowitz. If you don't know about a Liebowitz
Speaker 2: and you're in Hahaka, I highly recommend it. He has
Speaker 2: thousands of online stuff about ten minutes fifteen minute hahah.
Speaker 2: He's really spectacular. Also, notice that in the Haredi yeshiva
Speaker 2: you never would have this. They all wearing hats. We
Speaker 2: already spoke about them. In the Haredi world, you have
Speaker 2: to wear a hat anytime you take a picture. So
Speaker 2: this is but this is the ever shatter. And then
Speaker 2: you have the younger Roasti Yeshiva. He's the most important
Speaker 2: in the Roasti Shiva. And then you have some of
Speaker 2: the younger ones. Okay, very nice, so trying to uh
Speaker 2: it's you know, bringing its advertising. But then they have
Speaker 2: a problem because so what do you call the women?
Speaker 2: So they have the same pad two pages later, Hold on, nope,
Speaker 2: we gotta get the gotta share again here, So look
Speaker 2: what they do with the women. Uh, only one of
Speaker 2: these women, by the way, is an academic scholar. The
Speaker 2: rest of just tower teachers. They can't give them a title. Rather,
Speaker 2: they can't give them any things. They call them all professor.
Speaker 2: Professor doesn't mean you have a doctor or anything, just
Speaker 2: means that you are a teacher at the university. But
Speaker 2: so this is maybe being more conservative Paulus, because you
Speaker 2: don't give the women a title. But on the other hand,
Speaker 2: it's almost blasphemous because you're using a goyaship term professor
Speaker 2: and you're referring to as a for a tourer teacher.
Speaker 2: So if you ever needed a reason that there should
Speaker 2: be a title, whatever it is for women tower teachers,
Speaker 2: I think this is it. That we're calling women towers scholars.
Speaker 2: The best we could do is give them the gualish
Speaker 2: title professor, and not to mention the fact that it's
Speaker 2: false advertising because most people think professor, they think of
Speaker 2: like an academic type. These are totra teachers. But why
Speaker 2: you cannot come up with a title. They can't do
Speaker 2: any of the titles we spoke about, so they have
Speaker 2: to call them all professor, which I guess you don't
Speaker 2: want to call them missus because so that's you know,
Speaker 2: you want to give them some title. But I have
Speaker 2: to correct myself. So I was through the Jewish link,
Speaker 2: and remember I say last week, we can't use rob
Speaker 2: on Neat. That's used in the Israeli schools, but we
Speaker 2: can't use it. Saar can use it, but not the
Speaker 2: other schools. Even Kushner won't use rob on Neat. Uh.
Speaker 2: But then I noticed interestingly in the Jewish link as well. Well,
Speaker 2: and behold, let me show you something here. Uh me
Speaker 2: put up here there was an ad another ad old On.
Speaker 2: I gotta it's complicated here here it is uh for
Speaker 2: the Synagogue Renot in t Neck. And look what they
Speaker 2: have here. So take back what I said. They're having
Speaker 2: an advertising there. Torah is by zoom and loll and
Speaker 2: behold rob on Neat. Leastarna she's actually a Maha rat graduate.
Speaker 2: But so Reno. So I guess I take back what
Speaker 2: I said that Robert Meat is not used, because occasionally
Speaker 2: you will have the title here. Of course that's one
Speaker 2: of them. It's more liberal show the team neck. But
Speaker 2: there you go. Okay, let's move on. I read this
Speaker 2: book over Shampas I told you about it. Boyarn's book
Speaker 2: Yeshiva Days Learning on the Lower East Side. It's a
Speaker 2: great shopist read. I have to say that I really
Speaker 2: have an appreciation for the Yeshiva now MTJ because your
Speaker 2: sense when you read the book, and it's a very
Speaker 2: interesting book as an anthropologist. I mean he makes some errors.
Speaker 2: In fact, one of them, I don't know how he
Speaker 2: makes it. He doesn't really come from an Orthodox background,
Speaker 2: but he's been learning for a number of years. He
Speaker 2: doesn't know what halivey seerlds. He can't really explain it properly.
Speaker 2: But what you sent, what you get from this book
Speaker 2: is the uniqueness of MTJ in that it really is
Speaker 2: a place just to learn tower. It's there's no when
Speaker 2: you think of already yeshiva's today, you think of the
Speaker 2: big Yeshiva's often Hushguffer and Dost tell you does tyra
Speaker 2: all the things, And in mt J, this is the
Speaker 2: sense you get. It's just Torah. No sheet of of
Speaker 2: of a doctrine of politics, of this and that, just Torah.
Speaker 2: And there's the there's a sense of tolerance for different views.
Speaker 2: You could be a Zionist there, you could be a
Speaker 2: Husted you could be all that, and Uh, I find it.
Speaker 2: It's a sort of place that I would be very
Speaker 2: happy if I was living in New York. Uh to
Speaker 2: go there. You know, in the Yeshiva world, I use
Speaker 2: the term sheetshuffers scuffer. That's what they call it in
Speaker 2: in the literature Yeshivas, the dos tira and all that.
Speaker 2: But Uh, in one of the criticisms of of of that,
Speaker 2: someone writes the expression a huff there's no hush guffa
Speaker 2: except for bad. It's a criticism of the Lithuani Yeshiva world.
Speaker 2: What does that mean? It actually is uh. If you
Speaker 2: look in up she's just a few weeks ago. In
Speaker 2: parss Vyeira, the Pussic says the ashkifu upi sdome And
Speaker 2: what does Rashi say there from a micro Laura huts
Speaker 2: that every time the word hashkif shaffa is used, except
Speaker 2: for that one case, it's always negative. So uh, that's
Speaker 2: what some smart person said about the Lithuanian Tora word
Speaker 2: their hush skuffa. By the way, one other sid thing
Speaker 2: you get from this book is that they're smart alecs
Speaker 2: at emptj and that's the old tradition. I know the
Speaker 2: younger people have a hard time with this. Uh, but
Speaker 2: you're always gonna have smart alecs whenever you're training, uh
Speaker 2: trying to train people be independent minded, which is the
Speaker 2: old lifish away, You're always gonna have people with their
Speaker 2: own ideas. We saw on the remember of the Curasses
Speaker 2: on the Shanghai the students revolted and said, we're not
Speaker 2: going to listen to the Dostar. We want to go
Speaker 2: to Shanghai. You're always gonna have that. You can't have
Speaker 2: prosidium and you can't have uh just yes, people. If
Speaker 2: you want to create the Doolia ser you want to
Speaker 2: create great tors scholars, you need to have independent minded people.
Speaker 2: And therefore, whenever you have independent minded people, you're always
Speaker 2: going to have people with their own ideas independent and
Speaker 2: he describes a couple of smart he looks in the book.
Speaker 2: But that's that's part for the course for the Licashire world.
Speaker 2: In terms of so one of you asked me about Redove,
Speaker 2: it is it true? He really didn't right, we don't
Speaker 2: have Maybe they'll publish, but if you want to get
Speaker 2: a sense of his zuckem, the best thing is this
Speaker 2: book two volumes it's called the Debarta bomb. It's look
Speaker 2: how thick it is. This is volume two. It's written
Speaker 2: by a student. His name is A Muskowitz. That's bomb
Speaker 2: Barth Muskwitz. He's the son of the late Irving Moskowitz
Speaker 2: who gave all that money to uh, you know, expand
Speaker 2: Jerusalem into the Arab side settlements, et cetera. Every after
Speaker 2: every in every tuva. Here he records things they heard
Speaker 2: from his Rebbie Redubic. Okay things. Howard Handler writes to
Speaker 2: me that first of all, I we get the screen
Speaker 2: up a minute. Again on the screen, this is the
Speaker 2: page just we dealt with Rabbi I told you he
Speaker 2: went up to he goes at Harrabaiit we saw the picture.
Speaker 2: So someone asked me, well, doesn't doesn't don't Mara coas
Speaker 2: people not go to Harribite. No, it's not true. This
Speaker 2: is split among miracas. And he has an article. You
Speaker 2: can read the article here in which he explains why
Speaker 2: he goes up. And he says, there see who'd have
Speaker 2: changed his mind? He said, if I Goren tells you
Speaker 2: where you can go, then you can go. I also
Speaker 2: I forgot to mention that his name, say A lot
Speaker 2: is from Shivis. Tell me, but uh, I made a mispronunciation.
Speaker 2: Thank you to Howard. I pronounced this. I said, I
Speaker 2: don't know Italian, but I said that it's Hebrew. I
Speaker 2: said it's written Ricci. I said, I thought it was
Speaker 2: maybe it's Ricy. It turns out it's not. Uh. I
Speaker 2: should have known. That's because ponte Vecchio to go to
Speaker 2: the ponte Vecchio in Venice, that's also Hi. On the
Speaker 2: other hand, I was confused because this guy in Italian
Speaker 2: that's pronounced Ricci, who is Mattalio Ricci. Mattalo Ricci is
Speaker 2: the Jesuit who first Jesuit in China. He's the one
Speaker 2: that really had the first contact with the Kaifang Jews.
Speaker 2: When I was in China, I tracked down his grave
Speaker 2: and I took a picture of it because it's on
Speaker 2: the communist school grounds, and I sent it to my
Speaker 2: colleagues because I work at a Jesuit university. The other thing,
Speaker 2: two other things that Howard told me. I mentioned that
Speaker 2: Thou Shalt not kill is a mistranslation, and I said
Speaker 2: it's in the King James version. Howard, thank you for
Speaker 2: pointing out that the Rush bomb already mentions this the
Speaker 2: fact that dal shalt not kill, and Latin goes back
Speaker 2: to the vulgate and thank you for that. And the
Speaker 2: last thing is he says that I should give credits,
Speaker 2: which I will right now, and this will then end
Speaker 2: what we're going to do here to the late jose
Speaker 2: funt War, we lost so many important people this year
Speaker 2: twenty twenty, it's really unbelievable. And one of them was
Speaker 2: jose Funtwar. And he in his book on the Mission
Speaker 2: of Torah. You remember Mission of Tora, he already points
Speaker 2: out page one six, that's the page yes one six
Speaker 2: he speaks about this it's a cod and what it
Speaker 2: means that it's not it's not really proof, but it's
Speaker 2: something you're convinced with things we spoke about. Okay, So
Speaker 2: that's that's all I want to say. Oh, oh, we
Speaker 2: have one more thing before you go. Someone asked me
Speaker 2: about what the Time of Risk said. Remember we spoke
Speaker 2: about I told you that on the simple understanding what
Speaker 2: the RA means belief in God. There's a problem that
Speaker 2: Costa Crescas already points out what I mean, how could
Speaker 2: command belief in God? Who's the commander? And once you
Speaker 2: already assume that there's a commander, there's a God commanding
Speaker 2: you to believe. You already believe, so there's there's no
Speaker 2: command and and we so we spoke about what the
Speaker 2: Rahmbam means when he uses that term it to God.
Speaker 2: Reprai Am held miss mentioned by his son by you,
Speaker 2: I was recorded by shach in the Aviezri that rebra
Speaker 2: Am held that the word m muna, You don't use
Speaker 2: the word in muna for something that you know or
Speaker 2: somebody is obvious to use it for something that the
Speaker 2: sail doesn't lead to, like something which you can't understand
Speaker 2: when you say, hell, just on faith. And that's actually
Speaker 2: a very nice interpretation and can be used to explain
Speaker 2: maybe the same and others who really count belief. But
Speaker 2: for the Rhmbam, No, for the rohm Bum, there's no
Speaker 2: such conception of just belief. Everything either has an absolute
Speaker 2: proof or proofs that lead you to strong reason to
Speaker 2: suggest otherwise. It's not a commandment. There's no such existential
Speaker 2: existentialism type commandment for the real bum. Okay, so thank
Speaker 2: you havu. Okay, everyone, we are now picking up. You
Speaker 2: put this down. I'm told when I put my head down,
Speaker 2: it's hard to hear. So okay, we're continuing in the
Speaker 2: Igros mase Uh page two twenty six, Simon Kouf Gimmel,
Speaker 2: And before we go further, I have to make a
Speaker 2: few introductions. We take out my papers that we'll need.
Speaker 2: Here we're gonna be looking at the center. Because I
Speaker 2: asked Rev Mazous. We spoke about Rev Mazus. I forgot
Speaker 2: to mention that he's the ram which is with its
Speaker 2: different branches, it is really the largest now of the
Speaker 2: Spardak yeshivas you have. I mean you have a coon
Speaker 2: for radio safe and then you have but if you
Speaker 2: include Kisse Rachami min its branches. I believe that because
Speaker 2: the only issue was don't have branches, it's the largest
Speaker 2: UH with teaching still teaching the old traditional Spartak curriculum.
Speaker 2: I spoke a little bit about him last week. We'll
Speaker 2: speak more. Let me show you another picture of him
Speaker 2: with yours truly here he is. That's the image of
Speaker 2: his father, the Rezus, who was assessed killed by Palestinian
Speaker 2: terrorists in Tunis in nineteen seventy one in in his
Speaker 2: in his last in last week's UH power newsletter or
Speaker 2: whatever you call it. Uh. First of all, when you
Speaker 2: read it, it's amazing. He knows Kanach by heart. There's
Speaker 2: no one else like this. Where every other paragraph he's
Speaker 2: just quoting verses as part of his speaking, but just
Speaker 2: giving you a sense of why he's sort of not
Speaker 2: in the Haredi world. He's like in the middle is.
Speaker 2: He says on page one, note two, he's talking about
Speaker 2: what happened in beIN a Brak, and he says that
Speaker 2: this person was Irisha Maayan, but he was part of
Speaker 2: muffdal Osma. So what ishmvda mak Muftan Maffdala Nikim. They
Speaker 2: are members of the National religious Party sham Haridim, that
Speaker 2: they're just as religious as the Haredim. A couple of
Speaker 2: weeks ago, with number two thirty one, he says his
Speaker 2: follows because he's a big believer in not for kola,
Speaker 2: for everyone, just for release and against the Yeshiva world
Speaker 2: that everyone has to be in kolo. He says as follows.
Speaker 2: He says, there are those who say that I speak,
Speaker 2: he speaks. He mentions the iri and then he says
Speaker 2: the Iri Rigusa Gloria made a living from his own hands.
Speaker 2: He worked and then he says, they say about me
Speaker 2: that I'm against colo students. He says, I never said that.
Speaker 2: He says, we have one hundred students Colo students and
Speaker 2: we pay give them money, but we also make them
Speaker 2: take tests. And then he says, would that every colo
Speaker 2: pay them like we did? He said, but I debarting
Speaker 2: naked Agloo Shambokolo, He says, I spoke against those who
Speaker 2: sit in colo and they don't do tests and they
Speaker 2: get money. Basically they just spend their time there, uh
Speaker 2: to waste their time or as a draft dodge, just
Speaker 2: because it's a cultural decision in that community have to
Speaker 2: go to kolo. And then he says, uh, these people
Speaker 2: just sit in the colo and are not really focused serious,
Speaker 2: They're just doing it as part of their lifestyle. What
Speaker 2: about the fact that they signed to Katuba to say
Speaker 2: anna a fach that he's don't evoke your far nay
Speaker 2: that I have to support my wife. And he says,
Speaker 2: what kind of support is that you're singing in a
Speaker 2: colo and you're relying on your wife and you're getting
Speaker 2: a few He calls them brushen you know a little
Speaker 2: bit of money and then he goes on to say
Speaker 2: that how hard the wife works and you're just sitting around.
Speaker 2: He says, you have to go out and get a
Speaker 2: work and get a job. What did the rombum say?
Speaker 2: The rumbum says, you should work three hours a day
Speaker 2: and then learn nine hours a day. And he quotes
Speaker 2: his father that would that were the opposite today, that
Speaker 2: we actually learned three hours a day and work nine
Speaker 2: hours a day. And he goes on how the Amari
Speaker 2: to nim they all worked. And the Rabbi of Gerber
Speaker 2: bugs Don who he refused to take money. He used
Speaker 2: to sell at ro game and other things to make money.
Speaker 2: And then he goes on and on of Kaduri, he
Speaker 2: used to work, He bound books, et cetera, et cetera,
Speaker 2: And he says that all you people in co well,
Speaker 2: unless you're like going to be the superstars, if you
Speaker 2: have a good voice, become a hazan, give sheheri. Do
Speaker 2: what you can to to support yourself. So this is
Speaker 2: obvious not a position that really works so well in
Speaker 2: the Hredi world. So I wrote to him to the question.
Speaker 2: But before we get to the question, let me introduce
Speaker 2: you something here. I'm gonna pull up on this. Let's
Speaker 2: get the screen up again. Okay, we have a blessing
Speaker 2: when you I'm there, Cashana, but also when you see
Speaker 2: uh lightning here you see it? Okay, what is what
Speaker 2: does this mean? Osama with the word oh sin? First
Speaker 2: of all, we have to find out if there's under
Speaker 2: the sin, is there a secle or a say. I
Speaker 2: looked at all the signurim in my house, I have
Speaker 2: sacks burned down. Seems Shaham Seem Shalom is the conservative center.
Speaker 2: So you don't see it on my bookcase. I have
Speaker 2: to hide it behind. But it's important for me to
Speaker 2: have it.
Speaker 1: Uh.
Speaker 2: And that's actually different than the old If you looked
Speaker 2: at the citter, the the the conservative sitter that was
Speaker 2: in use for decades, the little black one. I forget
Speaker 2: who edited it. It's basically the same as the Orthodox,
Speaker 2: except for they take out references to sacrifices like even
Speaker 2: a Schwannasari. But the Seamsham is a completely new sitter.
Speaker 2: I have the new RCA sitter. Incidentally, you're gonna see.
Speaker 2: I don't think you're gonna see today, You'll see next class.
Speaker 2: How not only are of Mazous but also yours truly
Speaker 2: are in the new r c A Citter. Try to
Speaker 2: find it for next week if you want, because it's
Speaker 2: the letter that we're going to see either this class
Speaker 2: or next class that is responsible for something in the
Speaker 2: new RCA Sitter. So that's that's my claim to fame.
Speaker 2: I guess all these see Duram I just mentioned in
Speaker 2: this Brokhla have a say or have a segment like
Speaker 2: we see right now, Oh Sam Sebrici. However, the Matsuda
Speaker 2: sitter can ma Suda center. You can take it out.
Speaker 2: Matsuda citter. I like it very much. It's a interlinear
Speaker 2: sitter that has a say ing on it. Black men
Speaker 2: missionaios that I have on my shelf over there has
Speaker 2: a sayory. The art scroll Talmud has a segal, but
Speaker 2: the art scrow missionarios have a saying what's the difference,
Speaker 2: what's the difference to vocalization as well? If there's a segal,
Speaker 2: then the word should be translated in the present tense.
Speaker 2: Oh Sama cebri sheet and we'll get the translation in
Speaker 2: a minute when I say present, and we're going to
Speaker 2: speak about uh Tanach as well in a few minutes. Really,
Speaker 2: Biblical Hebrew does not know tenses like past, present, in
Speaker 2: future be though we use it Biblical Hebrew has the
Speaker 2: part of simple. This is the part of simple, and
Speaker 2: then you have what's the perfect and the imperfect. But
Speaker 2: it basically generally equals what we call the present tense. Okay,
Speaker 2: so you look at this brocola here o sam Ma
Speaker 2: sebre sheet. That should be translated as the who creates creation? Right. Well,
Speaker 2: we'll get to how that's translated. The work of creation?
Speaker 2: Who creates or is creating? Uh, the work of creation? However,
Speaker 2: if there's a saint ray there, then it should be
Speaker 2: it's a it's a now in the construct form and
Speaker 2: would be maker of heaven and earth. I found a
Speaker 2: mistake in the JPS translation JPS, the old JPS, I
Speaker 2: don't know new JPS. If you look in verse fifteen
Speaker 2: year uma and I residy of the Lord oh Ssha
Speaker 2: mayav arens who made heaven and earth. That's incorrect, though
Speaker 2: it's not pastens who made heaven and earth. Well we'll
Speaker 2: see in a minute why they translate it. Okay, So
Speaker 2: let's go back now to this braha and see if
Speaker 2: the translations follow. So see if the translations what is
Speaker 2: that we'll get to that translations follow the rule. Art
Speaker 2: Stroll we're gonna see, by the way. Today as well,
Speaker 2: art scrow has does an amazing thing. It gets something
Speaker 2: right that no one else gets right. I try to
Speaker 2: be honest. I criticize artcroll today, but art scroll does
Speaker 2: something which is brilliant and no one else gets it right.
Speaker 2: Art scroll has a secle translate so Sea miche who
Speaker 2: makes the work of creation? Okay, maybe that not the
Speaker 2: most felicitous translation, but it's correct. Uh. The new RCA
Speaker 2: translates who makes the phenomena of creation? Okay, I don't
Speaker 2: like that either, but it's we Uh. I think I
Speaker 2: like artscroll better. Sacks Rabbi Sacks Christ. I have this
Speaker 2: sitter here. I look, I mean what I'm telling you now,
Speaker 2: I wrote when he was alive, so I'm not doing
Speaker 2: anything improper within a period shortly after his passing. But
Speaker 2: I have to say that there's a lot of mistakes
Speaker 2: in his sitter in terms of the translation, and he
Speaker 2: makes a mistake here as well. He translates this for
Speaker 2: says author of creation. In other words, he makes O
Speaker 2: se the now when it's in the construct, it's not
Speaker 2: it's a verb there. So there's no way it can be.
Speaker 2: Oh sem o see sheet can be author of creation.
Speaker 2: Sim shall oh. By the way, conservative one also makes
Speaker 2: its source of creation. That's a mistake. So art throw
Speaker 2: gets it right. However, what do you do about in
Speaker 2: the arts Crow Sitter and pasukaz Inra we have this verse.
Speaker 2: Let me see, by the way, Joe Biden the other
Speaker 2: day he pulled a trump because he said the palm
Speaker 2: and the promised. I don't know where he got that from.
Speaker 2: This S is not silent. Sometimes S is silent. You
Speaker 2: can go on YouTube and you can see Obama when
Speaker 2: he referred to the marine corpse. No one told him
Speaker 2: that that the S and that is silent. So we
Speaker 2: can all make mistakes. But here's this verse in six.
Speaker 2: Look in verse six. Here we all know this. Uh
Speaker 2: say this all the time. Oh Sasha Maya Viris who
Speaker 2: made heaven and earth? That's how they translated. But again
Speaker 2: this is jps It's the problem. It's not h art scroll.
Speaker 2: If you look in art Scroll with Psika and Zimmer,
Speaker 2: they translate this Pussic mistakenly maker of heaven and Earth. Again,
Speaker 2: it can't be that because it's a verb. Sachs gets
Speaker 2: it right here. Who made Uh No, no, sorry, Sachs
Speaker 2: gets it wrong. It follows jps, who made heaven and Earth? Now,
Speaker 2: why am I say this isn't this is not correct? Well,
Speaker 2: first of all, it's a part of simple. But look
Speaker 2: in this, look in this peric of Taylor. The very
Speaker 2: next verb is that same verse a Schomer Metola keep
Speaker 2: the truth forever? Next verse, oh Sam mische but Lasha
Speaker 2: Kim executes justice for the oppressed. Oh hey, Sunny King
Speaker 2: show Maretha gay Ring. Everything is participle, so of course
Speaker 2: this would also be part of simple. But why do
Speaker 2: they translate it made, not made? Because what does it
Speaker 2: mean to make heaven and earth? It's this is something
Speaker 2: happened in the past, right, So why would it be?
Speaker 2: Why would you has to be passed? It's not present. No,
Speaker 2: this implies, this pussle implies the continuing worker creation. Just
Speaker 2: like you see in the center, me my cebrations, God
Speaker 2: is he recreates as it were every day, my separation.
Speaker 2: That's what this pussica is saying. And art give credits
Speaker 2: to the RCA new RCA center alone among all the sduriam.
Speaker 2: It translates it who makes heaven and Earth? That's not
Speaker 2: it has to be translated. Let me give you another example.
Speaker 2: This is all working our way up to what I
Speaker 2: asked her of Mazous. This is a broa we say
Speaker 2: with et cetera, et cetera. Bonnet Usha. There's a say
Speaker 2: ray under the nun didn't say bonnette, it says so
Speaker 2: what does that mean? Uh? Since there's a say under it,
Speaker 2: it means it's not a herb, it's a now an
Speaker 2: arts Grow correctly translates it as builder of Jerusalem and
Speaker 2: also the new RCAA burned DOWNE gets it right. However,
Speaker 2: Sachs and also the solo pool and seem shalelm are mistaken.
Speaker 2: Sacks renders boney or Shillelium as if there's a cycle.
Speaker 2: He translates it as who builds Jerusalem? Well, actually, no,
Speaker 2: that's yeah, who builds Jerusalem? No, that's uh. I guess
Speaker 2: that Maybe that is correct, the builder of Jerusalem? Who
Speaker 2: builds erusalm?
Speaker 1: Is? I think?
Speaker 2: Get back? That would work, I guess, But uh, stam,
Speaker 2: what does goel? You show me the very next Brahra?
Speaker 2: Does it mean redeemer of Israel? Do all the blessing
Speaker 2: follow this model? What Aboutnea? God arts Girl translates giver
Speaker 2: of wisdom, seeing it as a noun, sachs as a verb.
Speaker 2: Conana dodge, who graciously grants wisdom. So you have to
Speaker 2: the question is what do all these things mean? Are
Speaker 2: they nouns? Are the verbs? Is their consistency? What about?
Speaker 2: Let me show you another one here, may may team
Speaker 2: Let me show you here the okay, how do you translate? Uh? Well,
Speaker 2: I forgot to share it here, I will share how
Speaker 2: do you translate this? Brook at the end and the
Speaker 2: last one, venamma talam marye may sing is that a verb?
Speaker 2: Arch Girl translates to who resist recal states today arts
Speaker 2: Girl thinks it's a verb. Secks agrees, But the Matsuda
Speaker 2: sitter has it as a resurrector of the dead. And
Speaker 2: really that's how what I believe it should be, because
Speaker 2: Mehayeh would be with, for example in the previous paragraph
Speaker 2: that that's the verbal form. So we I don't want
Speaker 2: to spend too much time on it. We can go
Speaker 2: through it. Matsuda is consistent in everything. They they make
Speaker 2: it as if it's a noun form. Others are not
Speaker 2: so clear. Whether it goes back and forth. You could
Speaker 2: take a look and you can be whatever on line.
Speaker 2: I don't want to spend the time. It's as simple
Speaker 2: to understand it while I'm speaking here. The question, though
Speaker 2: I asked, I asked Rabbi Mazus is the problem is
Speaker 2: there's a few places in Tanah where the word said
Speaker 2: as as Ashkenas say, say Svardin and Sardin by the
Speaker 2: way pronounced and sego the exis same way. That's how
Speaker 2: modern Israelis do it. If you ask in Israeli how
Speaker 2: to say book in Hebrew, he'll say, Sehner. This isn't
Speaker 2: just an Israeli thing. This is actually the old Spardak way.
Speaker 2: So there's no difference for Saradim. If you tell them
Speaker 2: a have to repeat parsha zaher twice because you have zechr,
Speaker 2: they wouldn't know what you're talking about because they pronounce
Speaker 2: Seyra and segel the exact same way. So when you
Speaker 2: hear in Israeli sayefer, it's not an Israeli modern thing.
Speaker 2: It goes. It's the old Stardak way of doing it.
Speaker 2: But you have examples where it seems clear that it's
Speaker 2: a that it's a verb, even though it has a
Speaker 2: say ray, So what uh, what Ramazou's I don't need
Speaker 2: to give the details because we don't want to get
Speaker 2: two technical But Rebbie Mamazou says to me just that
Speaker 2: he explains one that it could be the not really
Speaker 2: a verb but a noun, and the others. He says,
Speaker 2: you have to say that the sai ray sometimes is
Speaker 2: in place of a segal. There's always going to be
Speaker 2: exceptions in the Hebrew language. That's uh So if you
Speaker 2: go through schwanstri and you go through all them and
Speaker 2: you conclude, for example, machea ma team, what does it mean,
Speaker 2: it means the resuscitator of the dead. Then you you
Speaker 2: try to put them all together and all the other brothers,
Speaker 2: you're gonna come that some there's gonna be some inconsistency.
Speaker 2: That's just the way it is with Hebrew grammar. But
Speaker 2: I do think that when you get to the word
Speaker 2: nekaya where you where you think that it should be
Speaker 2: a verb, it should be with the sai ray, it
Speaker 2: should be a segal. If you want see us a ship,
Speaker 2: for instance, use this segal, this sitter. This is a
Speaker 2: sitter from Rome, the old italianissa that has it with
Speaker 2: a segal. So let's leave with this I don't want
Speaker 2: to get too into much into grammar, but next time
Speaker 2: when you're in show on chops, take a look and
Speaker 2: take a look at how these are translated. There's no
Speaker 2: question that sex is wrong on these translations. They translate
Speaker 2: an Artscor's correct and RCA is correct. He's translating things
Speaker 2: as verbs that are really Now we're going to see
Speaker 2: another example where sex makes a mistake in a little bit.
Speaker 2: The next question is number one oh four, and that
Speaker 2: asked the simple question to revy Masus. We have a
Speaker 2: braha in schwan Estray. It's called meaning well, we say
Speaker 2: it three times a day. If you're an Ashkenazi, you
Speaker 2: can look at it. You have hove, etcetera, et cetera.
Speaker 2: The Kabara says that this was written by Schmuljakatan at
Speaker 2: the direction of I believe against the heretics. Who are
Speaker 2: these heretics the meaning? We usually assume that these are
Speaker 2: the early Judeo Christians. There's been a lot written on
Speaker 2: the meaning. Who the meaning were? In fact, I just
Speaker 2: saw a new article that came out about it. But
Speaker 2: let's assume it's the Judeo Christians. The problem is when
Speaker 2: you look at this paragraph it's called beer costs a meaning,
Speaker 2: but there's nothing in it about the meaning. If you
Speaker 2: read it, it's has vary the slanderers and then evil,
Speaker 2: so there's nothing in there about meaning. If you look
Speaker 2: at art scroll, the arts scroll doesn't know what to make.
Speaker 2: Arts girls has this whole thing that is machining because
Speaker 2: they were the heretic, and it's all nonsense. This is
Speaker 2: no medieval text. No original text has machine. Machine is
Speaker 2: from the sensors. All the original texts have it begins
Speaker 2: villamshue madem and any menium. Those are the two words.
Speaker 2: In fact, in some it doesn't say mashue madin it
Speaker 2: actually has no stream. Christians the spar Deem have it
Speaker 2: half right. They have the la machine, they have the Moudy.
Speaker 2: They take out mashue Madem and they but they still
Speaker 2: have meaning. I think because in the men was understood
Speaker 2: to refer to Christians. So in the Spardak world you
Speaker 2: can refer negatively to people who become Christians that they
Speaker 2: should be uprooted. But you couldn't say that about prostates
Speaker 2: to Islam. So instead it was the word was changed
Speaker 2: until our day, no sea during correctedness or so I
Speaker 2: wrote in my book changing the Immutable, even the Renati stroll,
Speaker 2: which did a lot to update and correct, do not make,
Speaker 2: do not change it. Then it was pointed out to me, however,
Speaker 2: that there are sea during for example. For example, if
Speaker 2: you look in this citter, this is published in Vienna
Speaker 2: about eight years seven years ago. Let's see, I believe
Speaker 2: it's uh no, no, it's in Vienna in twenty sixteen.
Speaker 2: This wasn't pointed out to Nise another sitter was I
Speaker 2: saw this when I was in Vienna. This is by
Speaker 2: one of the rabbis in the Vienna community, and it
Speaker 2: gets rid of all the censorship. Everything's exact, and if
Speaker 2: you look in the shortest ray, it's yehs it right
Speaker 2: moscheue mad Malta meaning craig ad. That's the original version
Speaker 2: of it. Uh So, I asked rug Muscles, why doesn't
Speaker 2: because he published a sitter it's called the siderramadu Yak.
Speaker 2: It's an exact citter in terms of the Sparda nus,
Speaker 2: with explanations on where they got everything. It's it's really detailed.
Speaker 2: And yet that still has the classic Spartak version, which
Speaker 2: is I think it's a minimu a machine MANI Corniolydor.
Speaker 2: I think that's where it is, so why not go
Speaker 2: back that? Why are we still using a false text?
Speaker 2: And it is it doesn't really have a good answer.
Speaker 2: He says, yes, the original version of mad but this
Speaker 2: has been totally forgotten. It's been taken out. And he
Speaker 2: mentions also everywhere the Gomorrow you look in the original
Speaker 2: gamarra Is they used the headword machu machumer, but there
Speaker 2: was changed to Mumar. I don't know why Mumar was
Speaker 2: thought not as bad as maschumed. But so he says,
Speaker 2: we say mini machining because that also includes Schumadi, and
Speaker 2: because a man mushumad the same thing. Even the menim
Speaker 2: you know, reject to the oneness of God. And of course,
Speaker 2: and he says the machine ume the slanderers did all
Speaker 2: sorts of bad things to the Jews. He doesn't really
Speaker 2: answer my question as to why not do the original version.
Speaker 2: Yakamenetski used to do the original version even though no
Speaker 2: Sigurian in his day had it. Why My question to
Speaker 2: Revmazeus is his sitter is the sinner ramadu yak, which
Speaker 2: I have behind me for maybe later I get it
Speaker 2: up there but and show you some things in it.
Speaker 2: But if you're gonna have a sitter hma do ya
Speaker 2: and he got they corrected all the other problems in
Speaker 2: the sitter, Why keep that? I have to say, he
Speaker 2: doesn't really have a good answer to do that. Yes,
Speaker 2: and the sinner I was looking at is by Rabbi
Speaker 2: schomhuffmeister of the end. Yes. Okay, so that's Simon kof Zion.
Speaker 2: Now we get to Simon show you up something for
Speaker 2: you here. I'm gonna show you something you all know
Speaker 2: or you think you know, because here we have a Donabo.
Speaker 2: Don't we all know a Donahue? Why art school doesn't
Speaker 2: put it at the end of Dophinin I don't know.
Speaker 2: But as far as I know, it's pretty universal. And
Speaker 2: listen to modern orthodoxials say it in a doin. But okay,
Speaker 2: coming in largest a bit, so you see it famous adnom?
Speaker 2: What are the first words mean of aDNA hum? That's
Speaker 2: my question for you. Oh wait a second, hold on,
Speaker 2: I skipped to pay. I skipped I couldn't play. I
Speaker 2: skipped something. We're gonna go back to that. I'm gonna
Speaker 2: go back to that because I skipped something. M Yeah,
Speaker 2: I don't want to go out of order by mistake.
Speaker 2: I turned to pages and I skipped, so let's stop there.
Speaker 2: But the other ones are quick. I don't know if
Speaker 2: we'll get to it alone. But uh, just the Simon
Speaker 2: one oh four, I just, I just I asked him something.
Speaker 2: It's not it's not the sort of thing it's easy
Speaker 2: to explain unless you have a mishnaias in front of you.
Speaker 2: But I quoted something that Shadal Schmoldvsato said, and I
Speaker 2: just want to know if he bought it, you know,
Speaker 2: a new interpretation of the missioner. And he says about Shadal.
Speaker 2: Hah obviously knows shad We know Shadal backwards and forwards.
Speaker 2: The typical Ashkenazi towarst scholar, if they've even heard of Shadal,
Speaker 2: they've never read it or assuse no Shadal backwards and followards.
Speaker 2: But he says, Mohammas, he does new things, and he
Speaker 2: creates trouble. Basically, he says that he in some places
Speaker 2: he disputes with the interpretations of Hazel, and he does
Speaker 2: and he does do his view even in practice. And
Speaker 2: that's true about Shadah. I'll tell you what he's alluding
Speaker 2: to here, Shudau sometimes interprets the although he's he's regarded
Speaker 2: as Orthodox in the Ower world. In modern Orthodox world
Speaker 2: they like to quote him and everything. But there there's
Speaker 2: one I know in particular, he interprets the verse that
Speaker 2: against shaving with a razor. He says that it only
Speaker 2: applies and he says only place in the colonyme or
Speaker 2: I think that's what he says, and it doesn't apply
Speaker 2: the way we understand what has I understand it that
Speaker 2: applies to everyone. And he says that alaha, and I said,
Speaker 2: I adopted this for me. So when you see a
Speaker 2: picture of Shadal he doesn't have a beer. And he
Speaker 2: tells us in a letter that he shaved with a
Speaker 2: razor because he thought that was shot in the pustle.
Speaker 2: Now that's on the other hand, Shadah was he trained
Speaker 2: all the rabbis of Italy. He was like, and this
Speaker 2: was a private I guess you would say idiosyncrasy that
Speaker 2: he says in a letter. And he says, I don't
Speaker 2: tell I don't pusk him this because I'm not a
Speaker 2: post sag. He doesn't go around to you what to do.
Speaker 2: But privately he thinks that this is the shot. Well,
Speaker 2: the rush Bomb came up with all sorts of shots
Speaker 2: on what is going to the rush Bomb shot is
Speaker 2: a film. It is not to be taken literally. Rushbomb
Speaker 2: says that when you free, you know you're supposed to
Speaker 2: free the slave. He says, well, I mean to Yovo,
Speaker 2: you could free He's supposed to free the Yovo. This
Speaker 2: the rush Bomb has many examples where he interprets, but
Speaker 2: he doesn't do it in practice. He's saying, that's the shot,
Speaker 2: so shut that's a problem. I have to be honest,
Speaker 2: that's a problem if you want to use Somebody included
Speaker 2: him in my book The Limits of Orthodox Theology because
Speaker 2: he's been part of the canon, even though he has
Speaker 2: some unusual views. But he also says, nevertheless, there are
Speaker 2: times that he stood firm against the musculine and therefore
Speaker 2: people treat him with the respect. For instance, he was
Speaker 2: the primary person arguing against the idea of the Doudo
Speaker 2: Isaiah that there are to Isaiahs, and he gave very
Speaker 2: strong arguments against there being too isaiahs. So Rev. Maazus
Speaker 2: doesn't like this second Isaiah. Therefore shout with that sense
Speaker 2: has to be praised. The I mean the the two
Speaker 2: Isaiah it's not really a dogmatic that trinal thing. In
Speaker 2: the Rabbinical Seminary of Berlin, Professor Barth who was Zad
Speaker 2: seimer Son, he was a great Bible scholar. He taught
Speaker 2: the Second Isaiah to all the students at the Berlin
Speaker 2: Rabbinical Seminary. You've been Ezra. You look at the beginning
Speaker 2: of peric and forty men it beIN Isra says that
Speaker 2: he alludes to it as he always does, but it's
Speaker 2: a different different prophet hurts somewhere rights it hurts in
Speaker 2: his parish, and Clublish writes, this is not an issue,
Speaker 2: and it's not an issue. What's the difference? Really? I
Speaker 2: don't think so. Yeah, you could say it's a prophecy,
Speaker 2: but whatever, it's not really in at least the Verbinical
Speaker 2: Seminary of Berlin didn't think it was dogmatic. The next tuva,
Speaker 2: we'll get to the Odlum. There's also a quick one.
Speaker 2: I asked him. I asked him a few questions, most
Speaker 2: of them are not of interest to us, except for this.
Speaker 2: I asked him about the min hug in Tunisia. Why
Speaker 2: don't we ask him that? Because I found in well,
Speaker 2: first Tunisia oh, well, holden, he's gonna tell us that
Speaker 2: even today. What I'm going to ask him about is
Speaker 2: the min hug in Tunis that we're gonna speak with
Speaker 2: right now. And if you're wondering, tunis minhug, what's going on?
Speaker 2: There's a yidden and Tunis.
Speaker 1: Uh.
Speaker 2: Let me show you a good picture here when I
Speaker 2: was well. First, here is the synagague of Tunis, the
Speaker 2: main one. There's more than one. There's two functioning shows
Speaker 2: in Tunis. This is the show and look it has
Speaker 2: the tetragrammaton right on the front. I took this picture
Speaker 2: when I was there a you're a year ago, less
Speaker 2: than a year ago January. I was there before I
Speaker 2: put to Morocco. Some of you were with Morocco with me.
Speaker 2: We're told in the Ashkenazic world in Europe, you know
Speaker 2: that only the Reformers put the tetragrammaton on the show
Speaker 2: like that. I mentioned that on our Central Europe trip.
Speaker 2: Until he gets a progue and progue you see that
Speaker 2: they also did it on the flag. But generally this
Speaker 2: is the reformers and the Orthodox rabbies were very upset
Speaker 2: with this, but not a soo. Let me show you
Speaker 2: I don't. I can't take a picture of the big
Speaker 2: show in there. But there's a little base Metrish And
Speaker 2: if you go to Tunis today, you have a nice here.
Speaker 2: Here's a in like the little base Matriss on the
Speaker 2: side of the show. I let me show you. You
Speaker 2: have a school there for boys and a school for girls,
Speaker 2: and the kids come together every night and they learn. Uh.
Speaker 2: It's not as religious a community as Gerba, by no
Speaker 2: means a typical SPARGI like if you know Syrians, other
Speaker 2: thing typical, Like for example, I was with someone and
Speaker 2: we walk out of the show and I put something
Speaker 2: in his pocket. They never do that inera Gerba. They're
Speaker 2: so mock bid. They have an area of some of
Speaker 2: the people in Tune are very observant. Oh these are
Speaker 2: just whatever. You know, they're observant, but they're not super observant.
Speaker 2: But so this is this, Uh it was I took
Speaker 2: this into this and uh this was before Minha. In
Speaker 2: the evening the kids come together to learn extra So
Speaker 2: there's civil community there with the school and the food
Speaker 2: and uh the butcher shop which is right near the shore.
Speaker 2: I couldn't believe it. I'm walking down with my baseball
Speaker 2: hat my toror emotion. My wou want if you know that,
Speaker 2: because no one knows. Only once in all my travels,
Speaker 2: this guy in Amsterdam a year and a half ago,
Speaker 2: I'm on the train thing and he starts talking to me.
Speaker 2: He says, oh, you must be Jewish. I said, you're
Speaker 2: hat But no one knows what to tower means. I guess,
Speaker 2: so I'm wearing it. I don't have a problem. And well,
Speaker 2: and behold this guy with the big black kamaka is
Speaker 2: right there, friend from at the butcher store. So I'm
Speaker 2: speaking to him. I said, he comes from Gerbi, he's
Speaker 2: the butcher and I he said, isn't it a problem
Speaker 2: you're walking around the street with them?
Speaker 1: Ga?
Speaker 2: No, no, everyone knows me And I don't know, because
Speaker 2: about six months before that there was a big rally
Speaker 2: right in front of that show, an anti Israel rally.
Speaker 2: So I would never wear them. Well, I wear it
Speaker 2: when I go to the UAE. I don't know. They
Speaker 2: said you could wear the keeper everywhere you go in
Speaker 2: the UAE. So I'll let you know. The question I
Speaker 2: asked him was follows though, if you look in the
Speaker 2: response of Kazan from here ci Cerrol and in Rome
Speaker 2: he was the Robe of Rome. We did classes with
Speaker 2: him on her emotion. We're going to get back to
Speaker 2: the classes on great rabbis. There's gonna be a surprise,
Speaker 2: the ones when we finished with the Safer I just
Speaker 2: started today. He's a god though, but not a sort
Speaker 2: of the god though that many people think. I found
Speaker 2: in the crosshall roamy. He describes as as follows what
Speaker 2: the Availian would do. And I wanted to know was
Speaker 2: this the practice when you were growing up in in Tunis?
Speaker 2: He says as follows that everyone would come dolviin on
Speaker 2: shaw this in the house of the mourner, the house
Speaker 2: of the other. We don't do that. The ovel comes
Speaker 2: to shul and after shannaes ray the of Shabas Chakras
Speaker 2: or maybe Muslim, I don't know. We just as Aframda,
Speaker 2: the the the the guy who gives the eulogy would
Speaker 2: stand up the domes and would give and would give
Speaker 2: a spade on shabis for the the dead person. And
Speaker 2: everyone comes to this house to hear that. Do we
Speaker 2: have it? Do we ever do espate? I don't know.
Speaker 2: I never heard it, I've never seen it. I can't
Speaker 2: imagine it. U and we don't do dofning at the
Speaker 2: house of the oufl anyway on Shabis generally, although we
Speaker 2: men we wont sometimes, but we went not show this morning.
Speaker 2: And then he says after but this is chakris actually,
Speaker 2: because it says then they go to the show here
Speaker 2: Christa Talla and raisa Moscha. Hazan says he doesn't remember
Speaker 2: if the availing themselves will go here a Christatola or not.
Speaker 2: So I asked for mazums. This is an interesting practice
Speaker 2: that you oh dofin shakharis at the house and then
Speaker 2: you even do I guess you stay for mussa for
Speaker 2: the show, but you do the hespaede at the house
Speaker 2: shaba morning and you dovin at the house of the other.
Speaker 2: And he says, this is also the men out today
Speaker 2: in Tunis. But he says that the the hespape the
Speaker 2: Drussia on the Niftar, we do it in the afternoon
Speaker 2: in his house. And he says, the availing today do
Speaker 2: go to show here kris of tower or they bring
Speaker 2: the tower to their house. But so in Tunis to
Speaker 2: this day they'll do shabists during the Shiva. They'll have
Speaker 2: a Russia or espe of sometimes you don't know the
Speaker 2: difference in Russia and Hespe because the whole hespape is
Speaker 2: all a Russia. But usually the dress is supposed to
Speaker 2: pull in things about the person who passed away, and
Speaker 2: you can hear by the instantly they just put on
Speaker 2: spading thirty days for Redovet Feinstein MTJ on their website.
Speaker 2: MTJ has a website that shows you also it's not
Speaker 2: a typical Haredi Yeshiva. I was informed of this by
Speaker 2: the administrator on it because thanks to Borrow, who told
Speaker 2: me that MTJ came out with this big volume some
Speaker 2: years a couple of years ago, some years ago, which
Speaker 2: gives the whole history. I ordered it today. You have
Speaker 2: to make a nice donation. I've made a nation and
Speaker 2: they're sending it out to me. So hopefully by next
Speaker 2: week I'll have information about exactly EMPTYJ when it was
Speaker 2: founded at center. Okay, So now the last thing, the
Speaker 2: next one is because Imani and we did this will
Speaker 2: be the last one. We get to today a dono um.
Speaker 2: So next week we'll get to where where Mosusa and
Speaker 2: I appear in you rca citter. But let's go back
Speaker 2: to the adalum here and let's figure this out. So
Speaker 2: here you have a dona hum? So what does a mean?
Speaker 2: The first words? I'm gonna tell you something now that
Speaker 2: I have found is not only is completely unknown in
Speaker 2: regular Jewish circles. I've even found experts, not academic scholars,
Speaker 2: tanach experts who were shocked when I told him this,
Speaker 2: and maybe for good reason, because Ramazous doesn't accept it.
Speaker 2: But here's what I'm telling you. If you look in
Speaker 2: all the dictionaries, the Bible dictionaries b dB, BDB is
Speaker 2: Brown Driver of Briggs and all the others, you will
Speaker 2: find that all the modern Biblical scholars agree the word
Speaker 2: olam does not mean world in Tenough. You cannot find
Speaker 2: anywhere in Kanough where the word olam means world. Rather,
Speaker 2: what does alam mean? It means eternity. And we'll see
Speaker 2: examples of this. So that then raises the question, what
Speaker 2: does a donalam mean? Is it using olam in the
Speaker 2: rabbinic sense, the missionary sense where it means eternity? I mean, sorry,
Speaker 2: it means world adonolam? Or is it being used as
Speaker 2: eternal here? You I'm just looking. I opened up to
Speaker 2: the rca sitter that has eternal eternal Master. Look at
Speaker 2: what the arch romance Master of the Universe. Now. Before
Speaker 2: getting into any more detail, I just think, if you
Speaker 2: just look at the translation, what does it say, Master
Speaker 2: of the universe, who reigned before any form was created,
Speaker 2: at the time when his will brought all into being.
Speaker 2: Then as king was his name proclaimed. After all it
Speaker 2: ceased to be the also one will reign alone. I
Speaker 2: think it's clear. Just I'm shot it has to be eternal.
Speaker 2: You're saying eternal Lord, who reigned before anything was created.
Speaker 2: He brought everything into being when no one was around.
Speaker 2: After all it ceased to be. He will still exist.
Speaker 2: If you just look at a Donald Um shot, I
Speaker 2: think it's obvious that it means it's referring to God's eternity.
Speaker 2: Hu ha yah. Yeah, he was, he will is and
Speaker 2: will be. A believer, he is sheetably taht. He has
Speaker 2: no beginning, no end. So leaving aside, you know the
Speaker 2: word olam is that it could mean world. Everyone knows
Speaker 2: it can also meaning So even if you think that
Speaker 2: could mean world, I think from shot, if you look
Speaker 2: at a donolam, the shot is obvious, at least to me.
Speaker 2: You can disagree if you want that it can only
Speaker 2: mean eternal world. And that's how the new rc eternal, eternal, master,
Speaker 2: eternal word whatever. That's how burn Bound has it. Also
Speaker 2: the new RCA also the Sola Pool. The Sola Pool
Speaker 2: was the sitter commissioned by the RCA. It never really
Speaker 2: took off and never was that popular. Some shows did it.
Speaker 2: It was only for Shavis that was a problem. Also
Speaker 2: burn Bound Burnbaum was a better sitter, so burn Bound
Speaker 2: became very popular. I asked, though Mazous about this, and
Speaker 2: I'm gonna point on something else and the second but
Speaker 2: where arts grows and this, I tell you they get
Speaker 2: wrong at least I think, but then they get something
Speaker 2: so right. It's they got to be given all the credits.
Speaker 2: But I wrote to Muss because he has notes on
Speaker 2: a poem of the judeng Levi, and there he speaks
Speaker 2: about uh this as referring to master of the world.
Speaker 2: So I write to him. First of all, I don't
Speaker 2: get it. Oham only means in Tanach. It never means world.
Speaker 2: It only means eternal. And I'm assuming I was assuming
Speaker 2: when I wrote that that the poem was using biblical terminology,
Speaker 2: but also the forma. The whole thing seems to refer
Speaker 2: to eternity. He writes to me, this view that olam
Speaker 2: only means eternity. That's the view of the krim throni ours,
Speaker 2: that's the view of the modern biblical scholars. So oam
Speaker 2: but tanah perisho metsach that, oh I'm in tanah means eternity.
Speaker 2: The modern Biblical scholars say that the word tevil, that's
Speaker 2: how you say world. But he says, and this is
Speaker 2: where it gets interesting, I'm not sure if I agree
Speaker 2: with him. He says, kaz Aal did not understand it,
Speaker 2: and he brings a proof to proofs. First, he brings
Speaker 2: a proof from Brothers Tomorrow and Brothos Uh fifty four
Speaker 2: A says as follows, in the mission not tomorrow missions
Speaker 2: a douke game. He's penis what this means is I
Speaker 2: have an English translation here? When the originally they used
Speaker 2: to say in the base that made us just the
Speaker 2: o them. But when they go they say in one
Speaker 2: of the brothers. But when the Saducees said that there's
Speaker 2: only one world, you know, the Saducees didn't believe in
Speaker 2: the world to come. Therefore, what did they what did
Speaker 2: the rabbis decree that instead of saying just the word olam,
Speaker 2: instead we should say minha oa the from including that
Speaker 2: this world and the next world. So he's saying that
Speaker 2: we see that Hazau understood oam as referring to this
Speaker 2: world and the next world, and therefore there's no reason
Speaker 2: to assume they want to use it here oham in
Speaker 2: that way. Well, that doesn't really answer my question. Of course,
Speaker 2: Razau understood oham as being both of them, so that
Speaker 2: that's obviously. But my assumption was that that this is
Speaker 2: using biblical terminology. But then he gives another example. He says,
Speaker 2: don't tell me that even in the Torama, oham only
Speaker 2: means eternity. He gives this example. He cites a pusserer
Speaker 2: here is chapter eighty nine enough to hill him verse
Speaker 2: three kiam Marti, for I said olam hassebone. So if
Speaker 2: you look at the JPS translation, here forever is mercy
Speaker 2: built as Mercy's around forever. However, if you look at
Speaker 2: the Kamara and it is quoted by Rashi here in
Speaker 2: in Vayikra we have in you're zion, what does the
Speaker 2: Pusics say? It's it's a prohibition on taking your sister.
Speaker 2: You can't marry your sister. And what does it say?
Speaker 2: It says Rosa, who this word? Hassen's unusual word because
Speaker 2: usually think of hesaid as a mercy or something like that.
Speaker 2: But has said, here means disgrace. You look at b
Speaker 2: dB and he explains that that word so it's a disgrace.
Speaker 2: What does Rashi say? Quoting the gamaras who herapa first?
Speaker 2: He says that it means rapa disgrace Hasuda? What's the
Speaker 2: mid rush? He says, if you're gonna say to her,
Speaker 2: say what he says? You can't marry a sister. But
Speaker 2: what about Kayan? We're told that there was a girls born.
Speaker 2: Also Kayan married his sister. What does it say? We've
Speaker 2: no Solomoni mendo the omnipresent or God in permitting this
Speaker 2: marriage performed an act of kindness, shine m r. What's
Speaker 2: the proof? Oh, I'm rusbana The world is both unkindness.
Speaker 2: So the mid rush actually its a mid rush. Don't
Speaker 2: think I don't know if it's MAA midrush derives uses
Speaker 2: that verse, Oh I'm hassei Bona to say sees it
Speaker 2: as world that is, God gave mercy to the world.
Speaker 2: And in this case he allowed someone to marry the
Speaker 2: sister so that they could, you know, uh bring uh
Speaker 2: progeny to the world. So Ramazoum says here that we
Speaker 2: see that at least hazau, unlike the modern scholars in
Speaker 2: terms oh sometimes at least in this case, as also
Speaker 2: meaning world. I don't know. I have to say, with
Speaker 2: all respect to Ramazous, I don't buy it.
Speaker 1: Uh.
Speaker 2: It's you know what's this is the mid Rush. It's
Speaker 2: not shot. This doesn't mean that the rabbi is Actually
Speaker 2: if you'd ask them, does it really mean that? No,
Speaker 2: I think they would say, no, it's shot. Really is
Speaker 2: that it means forever. But we know the word can
Speaker 2: mean other things. So does that mean that they thought
Speaker 2: that they totally the tail it meant that. We can't say.
Speaker 2: There are many times that Razal use words that in
Speaker 2: its in a historical meaning, wouldn't have meant that, but
Speaker 2: it comes to mean something else, so they use it.
Speaker 2: I'm not convinced that when the mid Rush cites this
Speaker 2: verse oh and hassidibana, that they really are saying that
Speaker 2: that the word in its context means a world. That's
Speaker 2: all I would say to mazous, and then he concludes
Speaker 2: by saying the python, the one who wrote a dona
Speaker 2: lump miss Dumma. He said, lum what did he mean
Speaker 2: when he said a lump rebono? So you can look
Speaker 2: at your own on champas or any time during this week,
Speaker 2: look at adno lam. You come to your own conclusion.
Speaker 2: Is Remazou's correct that a dono lam means reb and
Speaker 2: Martscrull has it? Or like I think, and all the
Speaker 2: other sea Durham I mentioned, does adono lam? And if
Speaker 2: leaving aside what the verse would what the word means
Speaker 2: at rass et cetera, just look at the all the sentences.
Speaker 2: Doesn't it mean eternal? Isn't that the simple meanings? Shut? Okay,
Speaker 2: Oh he's thirty nine thirty. We've had fun. We're gonna
Speaker 2: time flies when you're having fun. Next class will begin
Speaker 2: with going from a dona lump to yigdal. Oh you
Speaker 2: know what we're gonna begin before we before we get
Speaker 2: too I want to show you. I'm not gonna show
Speaker 2: you now because we're already finished off the beginning. Next
Speaker 2: USS arts girl's genius, and I don't know how that
Speaker 2: they get it that no one else does. I'm gonna
Speaker 2: pick up with that h next class, and then we're
Speaker 2: gonna move on to what sort of good stuff we
Speaker 2: have coming. We have Yigdao, something that I think you'll
Speaker 2: find really interesting, monushed on them, what is monished on
Speaker 2: to me? And then I've been waiting a elab or
Speaker 2: el because then we'll get back to the villain a
Speaker 2: goone Halilah. Has he sent me interesting stuff from a
Speaker 2: new volume that explains what's going on with the villain
Speaker 2: the Goone and Wylah how he sees it as a
Speaker 2: feminine and okay, all sorts of other interesting stuff we're
Speaker 2: gonna get to. Let me quickly take the questions the comments.
Speaker 2: Uh uh, someone asked me which paper, not the Total Link.
Speaker 2: It's called the Jewish Link. If you're in the New
Speaker 2: New Jersey, New York area, you know what I'm talking.
Speaker 2: It's very helpful. It has all the ads this time.
Speaker 2: Usually you'd have all the pasta hands. Unfortunately we don't
Speaker 2: have any of that, but you have all sorts of
Speaker 2: stuff information. The Jewish Week closed, so the only way
Speaker 2: to get the ads and things is from that. Yes,
Speaker 2: for Barrio Leebowitz is William Gowertz's son in law. He's
Speaker 2: he's really special if you're interested in how I spent
Speaker 2: a whole pace off with him. Ray Hellman says, just
Speaker 2: today he was bringing Advarturn touch Bates a great medieval
Speaker 2: authority quote. I'm not sure. Oh it's coming down. I
Speaker 2: Gotti raised Kiddish rabban He quotes the Rabbanit. Okay, well
Speaker 2: that's yeah. That's mentioned in Hagdoli where at the end
Speaker 2: of it, after giving all the rabbi he has rabanite
Speaker 2: and he mentions the see. I I don't know when
Speaker 2: the touch bakes says Rabbanit. He might mean the rabbits in.
Speaker 2: I'm right. I couldn't figure out from the context it
Speaker 2: means rabbits in, or because he quoted she said. She said, uh, Thera,
Speaker 2: I think he means rabitson but includes it. He doesn't
Speaker 2: mean rabbitson, he means learned women, and he includes it
Speaker 2: at the end. David says, as a RENOP member, I
Speaker 2: would rent remember, I would say it's modern Orthodox, not liberal. Actually,
Speaker 2: Renat was the last show I spoke at before the lockdown.
Speaker 2: The last shabbist that I went to show was that Renot.
Speaker 2: But I would say in the modern Orthodox, it's more liberal.
Speaker 2: I would think, after all, they had Marsha biro speak,
Speaker 2: so now I went say, it's it's very big on
Speaker 2: women's issues, et cetera, et cetera. So I think that's, uh,
Speaker 2: that's in our world today, that's on the liberal side
Speaker 2: of modern Orthodox. The rabbi by layer of ba Adler
Speaker 2: is fantastic. People don't know, but I don't know if
Speaker 2: other shows in t Neck would advertise it took by Robundit.
Speaker 2: I can tell you I'm not gonna say the name,
Speaker 2: but something that is also very modern and refused to
Speaker 2: use the word Robanite woman who had the title. I
Speaker 2: think over time it's going to become accepted because with
Speaker 2: the Israeli thing, you know, when we have now zoom
Speaker 2: and things from the people in Israel, they do have
Speaker 2: to call them rob a neat. Even in my show
Speaker 2: or the other show was stars my former show Havasafim,
Speaker 2: ben A, Jacob and David, they're having something on zoom
Speaker 2: from someone in Israel. So that's the title rob on Neat.
Speaker 2: So I don't know if the show in person you
Speaker 2: would have someone be called rabant, But it's changing. I
Speaker 2: think and for good reason, as I said, why should
Speaker 2: we call these people professors? They're Torah teachers. We can
Speaker 2: come up with some title. Doesn't not have to be
Speaker 2: rab on. It could be something. Howard says, yeah, prens
Speaker 2: tashmha nego and is starting very nice. Ah. So they
Speaker 2: just say Josh Hoffman or Josh Hoffman said that there
Speaker 2: aren Kryzer use that of expression, kohas Arah, you can
Speaker 2: get there to keep that in mind. Or Bark Moskowitz
Speaker 2: was mospitter dovid at you retreavdas. So that's if you
Speaker 2: go to the mt J dot dot e t U
Speaker 2: dot com whatever it is you dot org, I think
Speaker 2: it is. Hold on, I'll tell you right now because
Speaker 2: just dot E d U M t J dot eed
Speaker 2: you you'll see the SPA. I have to say I
Speaker 2: was a little upset though they're all there for the
Speaker 2: Spade team and people are sitting close to each other
Speaker 2: and not wearing masks. I don't I don't understand why
Speaker 2: you at THEA says why you has an antrasecuar studies
Speaker 2: and the two female teachers and listen as doctor. Well,
Speaker 2: that's because they are a doctor. Professor is not anyone
Speaker 2: who teaches at the university can be called a professor.
Speaker 2: You don't have to have a doctor, a pH d
Speaker 2: or anything, so you can call people professors. The problem
Speaker 2: is with the Tora teachers. So one of them who's there,
Speaker 2: they could have called doctor. She's actually an academic scholar.
Speaker 2: But you want to give a title, So I get it,
Speaker 2: But I think Robin need's a much better title for
Speaker 2: tourer teacher than professor. Professor and professor also has the
Speaker 2: implication of you know these what can I say, these
Speaker 2: skeptical academic types, and that's what professor is not a
Speaker 2: tower return? What can I tell you? Uh, there's nothing
Speaker 2: wrong with it. I have the title, but it's not
Speaker 2: a toe return. Whereby sell of a chick when he
Speaker 2: was doing philosophy, when he taught her revel in the
Speaker 2: early years, they might then call him, I get they.
Speaker 2: I bet they called him doctor solach when he's a rosha.
Speaker 2: He's not doctor soli Achik, He's he's the rebbe. Yes,
Speaker 2: jose Foer, I could speak another time about jose fo
Speaker 2: I knew jose Foer. Unfortunately he's not as well known
Speaker 2: as he should be. He had idiosyncratic views, and he
Speaker 2: was he had certain negative views about Ashkenazen. And but
Speaker 2: he comes from that world also. He was he learned
Speaker 2: in Lakewood. He carried he was one of the people
Speaker 2: who carried or at the funeral. That's all COO see
Speaker 2: was to a horn Kolber. But he had certain things
Speaker 2: against Ashkenhause, let's put it that way. I spoke to
Speaker 2: him about this as well. I went down to see him.
Speaker 2: Used to spend the summers in Elberon or Deal, one
Speaker 2: of those towns, and I went. We we used to
Speaker 2: have correspondence. He's though, he gave me all the if
Speaker 2: you know so we in the Orthodox, the stuff about
Speaker 2: or in it. I spoke to him about this. I
Speaker 2: got it from Rabbi Shama, but then he gave me stuff.
Speaker 2: I have more stuff also. Subsequently, that was a big loss.
Speaker 2: Rabbie Silverman, Yes, the Silverman United Synagogue sitter Ellen says
Speaker 2: that Rena distros under the sin ose. Okay, it's hard
Speaker 2: for me to yigdah the person commenting on yigd oh.
Speaker 2: I will get to yidah next class. So hold on,
Speaker 2: whoever privately did it, and I'll tell you what we
Speaker 2: discovered and how it got into the sitter. The rc
Speaker 2: Citterir in motion just sent two classes on Shadah. Yes
Speaker 2: it did that of Weisades. He quotes Shadal in one
Speaker 2: place you can find it. Cahadal wrote an amazing letter
Speaker 2: against the reformers and didn't circumcise their kids. And he
Speaker 2: said you have to throw them out. They can be
Speaker 2: part of the community. H So, Shadau, what do you
Speaker 2: do about someone who, in his public life is completely
Speaker 2: not just to observant, a defender of totra and an attacker.
Speaker 2: Sometimes he went too far, like he attacks the rumbaumb,
Speaker 2: but it came from a place of piety, like herschattack
Speaker 2: the rombum. He didn't like philosophy. He says, I'm not
Speaker 2: interested in kant k and T. I want to knock
Speaker 2: t Nak isn't knach. But you have someone who in
Speaker 2: a private letter acknowledges that he violates how Aha for
Speaker 2: ideological reasons because he doesn't things. That's shocked. So it's
Speaker 2: it's interesting, and it's I don't know if that's better
Speaker 2: than some one who acknowledges visa just because he doesn't
Speaker 2: care or's weak, or I don't know what to make
Speaker 2: of that. I mean, some people would say that that's
Speaker 2: a kofir shadal, but he's he's unique. Put it that way,
Speaker 2: crime says, is it possible that the follower of Messas
Speaker 2: and Tunis regarding carrying out Shabbat and that's why someone
Speaker 2: puts something in his pocket. No, that's not h that's
Speaker 2: not at all the reason. And it's just that this
Speaker 2: the person now I know, is not so observant. He's
Speaker 2: a uh, he's not that learned either, he's just a
Speaker 2: it's some What happened was when the French came into
Speaker 2: Tunisia with the Alian schools, it led to a lot
Speaker 2: of irreligiosity. You even had some intermarriage with Christians, and
Speaker 2: you had a lot of people whore not show Marshamas.
Speaker 2: And then you had a lot of people who were
Speaker 2: like the people that you think of in the nineteen fifties,
Speaker 2: or if you live outside New York areas, we go
Speaker 2: to the modern residic shoals, but are themselves not that
Speaker 2: observant ensure. But you have none of that because they
Speaker 2: refuse to let these schools in. The rabbis refuse to
Speaker 2: let the Alian schools in, but in Tunis, Tunis is
Speaker 2: like a modern Orthodox community. Every in my modern Orthodox community,
Speaker 2: if we didn't have an air, if you still have
Speaker 2: people uh carrying things, and you probably have people still
Speaker 2: pushing baby carriages probably, but we have errors now so
Speaker 2: you don't have that issue. Growing up. Of course we
Speaker 2: had that baby carriages every Childish. So it's not for
Speaker 2: holstic reasons. There's a it's a if you know the
Speaker 2: Syrian community also, you have different levels of religiosity. It's
Speaker 2: the same thing in Italy, it's the same thing. It's
Speaker 2: the same thing all over. That's that's how Jews always
Speaker 2: lived and that's that's what you see today. And in Tunis,
Speaker 2: Rabbi German and hugging are different higher than Tunis. I mean, well,
Speaker 2: obviously there's different in hugging, but Gerba is a much
Speaker 2: more observant place. I mentioned already every single woman in
Speaker 2: Gerba where's a techo and they're very mock pidy and
Speaker 2: it's because of the Allians they didn't allow it. Rafaian
Speaker 2: Angel claims that Isaiah too was no longer a show
Speaker 2: him not worth enough scholars and it's accepted. Okay, Well,
Speaker 2: if clime Angel says, if clim angels a great biblical scholar,
Speaker 2: and he's in the field, so like I wouldn't think
Speaker 2: it would be an issue, which is like I don't
Speaker 2: think dating of the Zoe War is an issue, but
Speaker 2: it is an issue. As you go further to the right,
Speaker 2: Mike says that me or Nates Slime and Israel have
Speaker 2: websites also, like what also now is a website here?
Speaker 2: I was just being tongue in shape there o, Mike says,
Speaker 2: can't mean eternal. Well, we see JPSA this eternal and
Speaker 2: many other ton off sou if you look at b
Speaker 2: dB he sees it as eternal. Yes, okay. So someone
Speaker 2: tells me that the a sitter, a very good sitter
Speaker 2: vocalizes mahai with a segment that's like a m has
Speaker 2: and he says that that an old the old your souls.
Speaker 2: It's with a seg office with a segal. Then it's
Speaker 2: a verb verb form thank you, but yes from Shopdai
Speaker 2: sofa if you oker of Shopai sofur sitter. He says
Speaker 2: that everything there is with the sairay and everyone is
Speaker 2: a now form. Even Jim timtar Ravoshia that that over
Speaker 2: there should also be a noun form that is the resurrector.
Speaker 2: So thank you for that, Howard says. The Orthodox scholarship
Speaker 2: even except tridoh Isaiah. Yes, the very end of Isaiah
Speaker 2: a third prophet. I guess yes, Mollocks is attributed to
Speaker 2: more than one author. Ib in Israel already tells us
Speaker 2: hints to the fact that it's a second Isaiah, the
Speaker 2: third Isaiah. It's never been a knee car. It's never
Speaker 2: an issue. It's just it's a prophecy. So what's the matter?
Speaker 2: The same thing into Hilim, the second half of the
Speaker 2: Pusser refers to a place, so makes sense that the
Speaker 2: O in the first half is also a place. Kia Marti,
Speaker 2: I said, O shamayim. Forever mercy is built in the
Speaker 2: very heavens, you establish your faithfulness. Let me show everyone
Speaker 2: here the plusic so they can see the interesting point
Speaker 2: that is being made. So Mike is saying, if you
Speaker 2: look in plus a gimbo. If if the first second
Speaker 2: half of the verse is saying, in the heavens you
Speaker 2: establish your faithfulness, so presumably the first half is going
Speaker 2: to be this world. For I said, mercy is is
Speaker 2: in this world, and in the heavens you establish your faithfulness.
Speaker 2: I don't know. It also reads, well, forever mercy is
Speaker 2: forever is mercy built, and you read it mercy is
Speaker 2: a parallel to faithfulness. It's I don't you have a
Speaker 2: pro album like, uh, you and I guess were mazous
Speaker 2: and that nowhere else. Well, I should say that maybe
Speaker 2: you can find a few where you could type shit
Speaker 2: to say it, But uh, it's an obam. Is used
Speaker 2: all the time, and it's not like we have lots
Speaker 2: of examples. There's a Ebn Ezra. I think on this
Speaker 2: Puster if I recall makes the claim that it's not
Speaker 2: sim in isra. The regular commentators, traditional medieval commentators do
Speaker 2: read it as a world. So but if it is world,
Speaker 2: if that's the exception, then just one exception, not others. Okay,
Speaker 2: but that's that's ramazoos. The Yu catalog had one course
Speaker 2: taught by the roof. He was listened as Professor of Tomwood. Yeah,
Speaker 2: the catalog they used, but in class he never would
Speaker 2: reformed to that. But high Crime Stalvation was a rosashiva
Speaker 2: in the early seventies. So I'm assuming you called Kai,
Speaker 2: I'm your new call him professor. You called them rabbi.
Speaker 2: But in the afternoon, you call him professor Rackman. Rabbi
Speaker 2: Rackman would refer to the Rove as doctor sulli Ach.
Speaker 2: I once asked Norman Lamb about this, and Norman Lamb
Speaker 2: didn't want to be critical, but he said that you
Speaker 2: could tell what people value by how they refer to
Speaker 2: the rough. I don't think that for Rapman, he wanted
Speaker 2: to show that the Rove was also a great secular knowledge.
Speaker 2: That was his way of putting the rove, praising the rof,
Speaker 2: putting him higher than the other russiashiva because they all
Speaker 2: were rabbized. But the rov was also a doctor. But
Speaker 2: I agree with doctor Lamb. That's why I asked him.
Speaker 2: Although he was called doctor Lamb, not Rabbi la but
Speaker 2: and he made his mark really not in the Ravinic world.
Speaker 2: In the other world. To refer to Rubbi Salavatik as
Speaker 2: doctor Solivacik, you know, it seems a little and it's
Speaker 2: not fitting. It's not where he made his mark. On
Speaker 2: the other hand, you're not going to call David Berger
Speaker 2: or David Schatz Rabbi Burger Rabbi. They made their marks
Speaker 2: as doctors. The famous story is that people would call
Speaker 2: up rabby Sola Achx's house and say, I'd like to
Speaker 2: speak to doctor Selli Aci. You know, his wife would
Speaker 2: answer the phone and she would say which doctor Sella Achik.
Speaker 2: She was also a doctor. Okay. Mel says that his
Speaker 2: nephew's wife is Rabundique Carmi. But if you go a meddlos,
Speaker 2: but if you look onto Medello's website, they don't have
Speaker 2: I didn't see it, at least I didn't see them
Speaker 2: calling them rabund I just saw them with their name. Okay.
Speaker 2: Oh and finally and I said this, Daniel says jose
Speaker 2: A JTS. Yes, jose Fa Or was one of the
Speaker 2: number of Orthodox people who taught at JTS. The old
Speaker 2: expression was that JTS had Orthodox teachers teaching conservative rabbis
Speaker 2: the minister to reform lity uh. And there's a lot
Speaker 2: of truth to that, because if you go down the list,
Speaker 2: one Orthodox person after another. And yes, and because of
Speaker 2: jose for Or teaching at the seminary, that's what led
Speaker 2: to the huge controversy that he was pushed out of
Speaker 2: the mainstream community in Washington Heights. I published about this
Speaker 2: in in Notash Heights and in Flaplish Syrian community I
Speaker 2: wrote about this at the end of Soliman the Orthodox,
Speaker 2: and subsequently I published a new document. I found a
Speaker 2: letter from Rabbi ben Haim mom ben Haim Kraim the
Speaker 2: noting the other one. I think it was Ben Haim
Speaker 2: who who was the like the other major rabbi not
Speaker 2: been Raim, the one who wrote magain Badi uh Matubabadi
Speaker 2: sorry Matubabadi, the author of the chew of Magain Badhi
Speaker 2: who was also a leading figure in the started community here.
Speaker 2: He was the post sake for the Syrians, great great
Speaker 2: Rabbi Uh. He he was a businessman and when he
Speaker 2: went to work he didn't have a yamaka on and
Speaker 2: he was he's a great a lot of authority. But
Speaker 2: he also wrote a letter of big to Rabbi Nissim
Speaker 2: chief in defense of Rabbi war Uh that always doing
Speaker 2: is teaching there. Lieberman wanted to get great Orthodox scholars,
Speaker 2: and Rabbi fat Or had a big influence on many
Speaker 2: many students, and it's unfortunate that he was sort of
Speaker 2: they never found his place in the community. And he
Speaker 2: had a yeshiba and he started yeshiba in the early
Speaker 2: night fifties early sixties where a lot of the Syrian
Speaker 2: rabbis learned there, and then then he went off to
Speaker 2: Spain he got his PhD. H it's a whole story
Speaker 2: he is. If you don't know any of fo worse stuff,
Speaker 2: it is recommended with that, I think we've gone long
Speaker 2: enough for tonight.
Speaker 1: This series was originally recorded in twenty twenty and twenty
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